THE  SYSTEM  OF  DOCTRINE  FORMULATED 
BY  THE  WESTMINSTER  ASSEMBLY 


B.  T.  McClelland 


)wanieia  L-iora 


The   Systeiu   of  IDoctrine 
Formulated   by   the 
Westminster  Assembly. 


A]j  ADDRESS 

DELlVEREr,f  BEFORE  THE  SYNOD 
OF  TEXAS,   DECEMBER,    1897. 


Rev.   B.   T.   McCLELLAND,  D.  D. 


RICHMOND,    VA.: 
The  Presbyterian  Committee  of  Publication. 


Copyright,  iSgg, 

BY 

JAMES  K.   HAZEN,  Secreta7'y  of  Publicatwn. 


Printed  by 

Whittet  &  Shepperson, 

Richmond,  Va. 


THE  SYSTEM  OF  DOCTRINE 
FORMULATED  BY  THE  WEST- 
MINSTER ASSEMBLY. 


Fathers  axd  Bkethrex  : 

TO  give  our  thoughts  form^  we  will  state 
two  propositions :  First,  The  Calvinistic 
system  is  a  necessary  logical  sequence  from 
premises  held  hy  Calvinist  and  Arminian  alike. 
Secondly,  The  hard  places  in  the  Calvinistic 
system  are  due  to  narrow  and  unscriptural 
^iews^  while  broad  and  comprehensive  views 
remove  those  difficulties  altogether. 

To  get  a  point  of  view  uninfluenced  by  cir- 
cumstances, we  must  go  backward  in  the  order 
of  events  to  where  God  was  the  only  existence. 
Xow,  the  things  on  which  all  agree  are  that 
(1)  God,  thus  away  in  eternity,  was  a  being 
of  infinite,  effulgent  glory,  which  if  made 
known  to  intelligent,  sentient  beings,  would 
confer  abundant  bk^ssing,and  (2)  that  he  was  a 
being  of  infinite  goodness,  wisdom  and  power. 


4  The  Doctrines  ForniuJated 

Now  the  fact  that  he  has  al)ility  tn  bless,  and 
goodness  (a  desire  for  n /ppiness)  will  neces- 
sitate the  creation  of  a  sentient  and  intelli- 
gent universe,  in  order  that  they  may  be  made 
blesssecl  by  a  knowledge  of  his  glorious  attri- 
butes; and  having  created  them,  infinite  good- 
ness necessitates  that  there  be  a  revelation  of 
his  glory,  in  order  to  that  happiness,  and  that 
that  revelation  be  the  brightest  in  order  that 
the  happiness  may  be  the  greatest.  Then,  as 
to  method,  infinite  wisdom  sees  at  once  the  best 
plan  for  securing  these  ends,  and  infinite  good- 
ness necessitates  that  this  plan  be  taken,  for 
it  will  not  permit  the  adoption  of  a  plan  secur- 
ing less  good  when  a  more  effective  is  prac- 
ticable. This  plan,  to  be  most  effective,  must 
refer  not  simply  to  a  general  outline,  but  must 
include  the  minutest  details;  and  the  execu- 
tion of  this  plan  must  imply  not  simply  a  gen- 
eral providence,  but  a  particular  as  well.  This 
plan,  therefore,  is  God's  eternal  counsel,  the 
adoption  of  it  is  his  eternal  decree,  and  the 
execution  of  it  is  the  universal  providence  by 
which  he  works  all  things  after  the  counsel  of 
his  own  will. 

Since  the  motive  that  lies  l)ack  of  all  exist- 


By  the  Westminster  Assemhhj.  5 

enee  is  the  revelation  of  God's  glory  and  the 
production  of  happiness,  whatever  exists  is 
created  or  permitted  because  it  is  necessary 
to  the  highest  glory  of  God  or  the  greatest 
happiness  of  his  universe.  If  sin  exists,  it  is 
for  this  reason,  and  if  redemption  is  provided 
or  punishment  inflicted,  it  will  be  for  the 
same  reason.  If  redemptive  influences  are 
applied  so  that  any  are  saved,  this  is  the  ex- 
planation, and  if  any  are  passed  by,  no  other 
reason  can  be  given.  Thus  the  two  ends  of 
existence  are  to  glorify  God  and  enjoy  him. 

If  any  are  saved,  it  will  be  through  God's 
sovereign  mercy  and  their  unconditional  elec- 
tion. Sovereign  mercy,  because  having  sinned, 
tlie  law  demands  their  punishment,  and  if 
they  receive  mercy  instead,  it  will  be  because 
the  King,  by  an  act  of  sovereignty,  sets  aside 
the  law  and  lifts  the  penalty.  Unconditional 
election,  because  having  sinned,  none  can  do 
anything  to  atone  for  the  past  or  bring  God 
under  obligation  to  save.  In  this  all  are  alike, 
so  that  if  any  are  saved,  it  must  be  in  spite  of 
demerit  and  without  condition. 

Then,  while  those  elected  are  chosen  while 
in  tbeir  sins,  and  since  holv  inclinations  and 


6  The  Doctrines  Formulated 

choices  must  be  developed  in  them  through 
redemptive  influences  brought  to  bear,  it  i& 
evident  they  must  be  brought  up  to  the  point 
of  being  willing  unwillingly.  This  is  implied 
in  God's  statement :  "They  shall  be  willing  in 
the  day  of  my  power."  Cooperation  of  the 
sinner  in  his  own  regeneration  is  therefore  art 
impossibility,  and  the  doctrine  of  effectual 
calling  is  made  a  necessity. 

Then,  since  election  was  (1)  to  salvation„ 
and  since  effectual  calling  only  inducted  into 
a.  saved  condition,  it  follows  logically  that  re- 
demptive influences  once  begun  will  be  con- 
tinuously applied  until  the  person  finally  per- 
severes in  holiness.  It  was  the  logic  of  the  case 
which  led  Paul  to  be  "confident  of  this  very 
thing,  that  he  that  hath  begun  a  good  work  in 
you  will  perform  it  until  the  day  of  Jesus 
Christ.*'  And  since  election  was  (2)  to  holi- 
ness, it  follows  that  those  influences  tlius  ap- 
plied will  result  at  the  end  of  life  in  entire 
sanctification. 

Thus  we  have  a  complete  system  of  logical 
necessities.  To  a  God  of  infinite  glory  and 
goodness,  creation  and  revelation  are  neither 
uncertain  nor  optional,  but  are  a  necessity  as 


By  the  Westminster  Assembly.  7 

istroiig  as  his  own  nature.  By  a  necessity  of 
that  same  nature  the  glory  revealed  will  be 
the  highest,  and  the  happiness  produced  the 
greatest.  The  ]^hin  formed  will  be  the  best, 
mid  in  its  execution  it  wdll  not  be  varied  from 
by  a  hairs  breadth.  All  that  is  caused  or  per- 
mitted under  that  plan  will  be  for  the  highest 
glory  of  God  and  the  greatest  good  of  his 
€]eatures.  Any  who  are  saved,  having  sinned, 
must  be  saved  through  sovereign  and  uncondi- 
tional election.  Any  having  been  elected  are 
regenerated,  kept  and  sanctified  by  divine  sav- 
ing power. 

We  will  now  consider  the  hard  places  in  the 
Oalvinistic  system.     We  will  notice  four. 

First,  Since  sin  exists,  it  is  for  the  glory  of 
God.  God  was  no  doubt  infinitely  glorious, 
alone,  away  in  eternity;  but  that  would  be  a 
grim  kind  of  glory,  with  no  evidence  of  his 
wisdom  and  power;  no  sentient  life  to  enjoy 
his  bounty,  no  intelligent  existences  to  bask 
in  the  sunshine  of  his  love.  That,  I  say,  would 
be  a  grim  kind  of  glory;  but  now  suppose  he 
created  a  material  universe  as  we  see  it  circling 
in  space.     Tlien  tlie  heavens  declare  the  glory 


8  Tlie  Doctrines  Formulated 

of  God  because  they  reveal  his  wisdom  and 
power.  Suppose  he  peoples  that  universe  with 
life,  so  that  to  its  farthest  verge  it  is  instinct 
with  happiness,  this  will  glorify  him  because 
it  reveals  his  goodness ;  that  is,  it  shows  him 
to  be  one  who  desires  happiness.  Xow,  sup- 
I'jose  he  creates  intelligent  existences,  able  to 
comprehend  his  divine  perfection,  and  doing 
so  are  filled  with  wonder,  love  ajid  praise. 
God  is  thus  glorified,  because  it  is  alone  to 
such  that  a  revelation  is  possible,  and  when 
contemplating  him  they  are  filled  with  praise^ 
it  is  the  tribute  which  intelligence  pays  to 
worth,  and  l)y  it  he  is  glorified.  ''He  that 
offers  praise  glorifies  his  Maker.'' 

Xow,  it  is  evident  that  this  appreciation 
will  be  increased  and  this  glory  heightened 
Just  in  the  degree  that  he  reveals  his  glorious 
attributes.  Does  sin  furnish  the  condition  of 
this  revelation?  It  most  certainly  does.  Sup- 
pose one  of  those  lofty  inteUigences,  able  to 
look  up  and  understand  God,  able  to  distin- 
guish and  free  to  choose  between  right  and 
wrong,  actually  sins;  and  suppose  God  visits 
a  penalty  swift  and  dire,  just  equal  to  the  sin. 
That  is  justice,  and  justice  is  a  glorious  attri- 


Bif  the  ]Vcst minster  Assembly.  9 

l)iite  of  God's  character;  but  without  sin  it 
could  not  have  been  manifested, because  justice 
is  the  infliction  of  penalty  in  case  of  wrong- 
doing. Again,  suppose  instead  of  visiting  the 
penalty  at  once,  God  postpones  its  infliction, 
and  bears  with  the  sinner  for  his  good.  That 
is  forbearance,  and  forbearance  is  a  glorious 
attribute  of  God's  character;  but  forbearance 
is  forbearance  with  sin,  and  without  sin  it 
never  could  have  been  manifested.  Again, 
suppose  that  while  he  bears  ^ith  the  sinner  he 
receives  at  his  hand  taunt  and  reproach  and 
abuse,  and  still  bears  with  him.  This  is  long- 
sutfering ;  but  without  sin  we  never  could  have 
known  that  God  had  longsuffering  as  an  ele- 
ment in  his  character.  Again,  suppose  instead 
of  inflicting  the  penalty  at  all,  he  were  to  lift 
it  altogether.  That  is  forgiveness;  but  for- 
giveness is  forgiveness  of  sin,  and  therefore 
without  sin  it  never  could  have  been  known 
that  God  is  a  forgiving  God.  Just  once  more, 
suppose,  in  order  to  make  it  possible  to  forgive, 
he  was  willing  to  endure  the  penalty  himself, 
to  suffer  and  bleed  and  die.  In  this  is  revealed 
the  infinite  depths  of  redeeming  love,  and  in 
this  consists  his  o^reatest  orjorv.     The  hi<rhest 


10  The  Doctrines  Fcnnulaied 

note  of  praise  tonched  by  angel  ami  redeemed 
saint  around  the  throne  is  when  they  cry, 
"Worthy  is  the  Lamb  that  was  slain  to  receive 
power  and  riches  and  wisdom  and  strength 
and  honor  and  glory  and  blessing.'^  There  is 
no  theme  so  glorious  as  that  of  redeeming  love. 
But  redemption  is  redemption  from  sin,  and 
without  sin  there  could  have  been  no  redemp- 
tion and  no  revelation  of  God's  redeeming 
love.  Did  God,  in  devising  to  manifest  his 
greatest  glory,  plan  to  permit  sin,  then  he  took 
the  very  course  which  made  its  revelation  pos- 
sible, and  through  redemption  he  actually  se- 
cured it. 

Secondly^  Since  sin  exists,  it  is  necessary  to 
the  highest  happiness  of  the  universe.  The 
happiness  of  an  intelligent  creature  is  secured 
in  the  contemplation  of  the  beautiful,  and  the 
amount  of  happiness  depends  on  the  degree  of 
beauty.  Man  sees  in  the  landscape  the  sunset 
and  the  starry  heavens,  in  flowers,  and  poetry, 
and  music,  and  painting,  and  sculpture,  beau- 
ties to  which  his  mind  responds  pleasurably; 
but  now  let  him  rise  to  contemplate  God  as 
seen  in  creation,  and  his  happiness  will  be  as 
much  increased  as  the  glorv  of  the  Creator 


Bii  the  Wcstfninster  Assenibli/.  11 

excels  the  beauty  of  tlie  things  made.  But 
we  have  seen  that  the  glory  of  God  revealed 
in  redemption  immeasurably  exceeds  that  of 
the  natural  attributes  seen  in  creation.  So 
that  the  happiness  of  a  redeemed  saint  is 
immeasurably  greater  than  that  of  one  who 
knows  nothing  of  God  as  seen  in  connection 
with  sin  and  redemption.  Plainly,  then,  if 
the  entire  human  race  were  redeemed,  the  ag- 
gregate happiness  of  the  race  would  be  in- 
creased ;  but  the  same  will  be  true  if  there  is 
practically  universal  salvation;  and  this  we 
understand  the  Bible  to  teach.  One-half  of 
the  human  race  die  in  infancy;  and  to  these 
Christ  becomes  the  second  Adam,  undoing  the 
work  of  the  first.  So  that,  while  through  its 
connection  with  the  first  Adam  the  child  in- 
herits guilt  and  a  sinful  nature  without  any 
action  of  its  own,  through  its  connection  with 
the  second  Adam  it  is  regenerated,  and  its 
guilt  atoned  for  without  the  exercise  of  per- 
sonal faith.  So  that  the  child,  dying  in  in- 
fancy, is  saved  to  a  certainty.  One-half  of  the 
human  race,  therefore,  are  saved  as  infants ;  so 
that  if  any  adults  at  all  are  saved,  there  will  be 
a  majority;    but,  as  we  look  ])ackward,  from 


12  The  Doctrines  Formulated 

righteous  Abel  on,  "\ve  see  already  an  innumer- 
able company  have  been  saved  ;  and  the  human 
race  has  only  begun,  and  the  millennium  hur- 
ries on  apace,  when  all  men  will  know  the 
Lord,  when  the  curse  of  unproductiveness  will 
be  lifted  from  the  earth,  and  it  will  teem  with 
redeemed  billions;  and  this  will  last  so  long 
as  to  l)ecome  the  normal  condition  of  the 
world.  Scientists  tell  us  that  the  supply  of  the 
vital  forces  of  light,  heat,  air  and  moisture  is 
sufficient  to  sustain  human  life  on  the  earth  for 
ten  million  years  longer.  This  supply  is  pre- 
sumptively to  be  used  ;  so  that  when  the  grand 
sum  total  is  made,  the  number  of  the  saved  as 
compared  with  the  lost  will  be  as  everything 
to  nothing;  so  that  practically  there  will  be 
universal  salvation. 

To  illustrate  what  I  mean  by  practically 
uniATrsal  salvation ;  suppose  a  farmer  has  a 
thousand  acres  in  cotton.  He  has  made  a 
splendid  crop.  He  has  saved  a  thousand  bales ; 
but  as  he  looks  at  it  with  satisfaction,  a  renter 
comes  and  says,  "At  the  back  side  of  your  field 
a  part  of  a  row  was  missed,  and  if  you'll  send 
and  gather  it,  you'll  have  twenty-five  pounds 
more."     AVhat  does  the  farmer  do?     Does  he 


By  the  Westminster  Assembly.  13 

rush  off  liis  hands,  and  say,  ''I  must  have  the 
hist  lock y"  He  does  no  such  thing.  He  looks 
at  his  thousand  l)ales  piled  up,  and  says,  "What 
is  twenty-five  pounds?  Let  it  go.  I'm  satis- 
fied."' Exactly  so  salvation  is  to  he,  so  a  suc- 
cess numerically  that  Christ  is  to  see  of  the 
travail  of  his  soul  and  he  satisfied.  The  farmer 
saved  his  crop,  practically  all  of  it ;  so  the  sal- 
vation of  the  race  is  to  be  practically  universal. 
Another  illustration.  Suppose  we  have  here 
a  great  l^lackhoard,  and  we  write  on  it  a  num- 
ber composed  of  twelve  periods  of  three  figures 
each.  The  last  period  will  be  decillions,  the 
highest  number  used  in  ordinary  computa- 
tions. Xow  suppose  we  fill  each  of  those  places 
with  a  nine  (9)  ;  you  will  then  have  the  larg- 
est number  that  can  be  expressed  in  ordinary 
figures.  Let  this  number  represent  the  entire 
population  of  the  earth  for  all  time.  The 
present  population  of  the  earth  is  counted  at 
one  billion  four  hundred  million.  The  total 
population  of  the  earth  up  to  the  close  of  the 
incoming  century,  when  many  think  the  mil- 
lennium will  be  ushered  in,  will  somewhat  ex- 
ceed one  hundred  billion.  Suppose  of  this 
number  the  great  majority  are  lost;    suppose 


14  The  Doctrines  Formulated 

that  number  actually  will  amount  to  one  hun- 
dred billion,  so  that  this  must  be  deducted 
from  the  great  number  of  thirty-six  places. 
In  doing  so,  have  you  disturbed  the  great  num- 
ber ?  Only  in  one  figure,  and  that  by  one  unit. 
It  remains  practically  just  as  it  was  before; 
I)ut  will  this  great  number  represent  the  saved  ? 
We  answer,  Xo,  because  that  is  a  multitude 
that  no  man  can  number.  That  multitude  is 
so  great  that  in  your  attempt  to  express  it 
YOU  must  extend  your  line  of  figures  until  the 
mind  becomes  bewildered.  It  is  beyond  hu- 
man computation.  Xow,  as  to  the  amount  of 
happiness  that  these  enjoy,  each  of  these  has 
redeemed  existence.  He  looks  directly  into 
God's  face  and  beholds  his  ineffable  glory,  and 
knows  that  the  electing  Ioyc  of  God  was  fixed 
on  him  personally,  and  this  is  the  highest  hap- 
piness of  which  a  creature  is  capable.  It  is 
incomparably  greater  than  was  possible  to  one 
who  knew  nothing  of  God  as  seen  in  connec- 
tion with  sin  and'  redemption ;  and  when  the 
number  of  the  saved  is  practically  universal, 
the  aggregate  happiness  of  the  universe  is  im- 
measurably increased;  so  that,  again,  when 
arranging  to  produce  the  greatest  happiness 


Hij  the  Westniinster  Assanbly.  15 

in  his  universe,  God  planned  the  existence  of 
sin,  he  did  so  wisely,  because  the  existence  of 
sin  is  a  sine  qua  noii  to  the  attainment  of  it. 

Thirdly,  As  to  election.  You  state  the  doc- 
trine of  election  to  an  Arminian ;  that  God,  of 
his  own  sovereign  mercy,  unconditionally 
elects  some  to  everlasting  life;  that  these  he 
effectually  calls,  regenerates  and  saves,  while 
he  passes  others  by  and  leaves  them  to  go  down 
to  death,  and  he  at  once  pictures  to  himself 
an  unreason ahle  God,  picking  out  one  here, 
one  there,  and  another  yonder,  while  he  leaves 
the  great  masses  of  men  to  go  down  to  eternal 
death,  when  he  might  just  as  well  have  saved 
the  rest ;  and  he  says  that  is  a  hard  doctrine ; 
and  it  would  be  if  it  were  true;  but,  bless  his 
name,  God's  electing  love  took  in  practically 
the  entire  human  race,  leaving  just  enough  to 
illustrate  his  justice;  and  this  was  necessary, 
for  if  the  full-orbed  glory  of  God  is  to  be  seen 
eternally,  there  must  be  a  manifestation  of  his 
justice,  for  justice  is  a  glorious  attribute. 
Thus,  instead  of  election  being  a  hard  doctrine, 
it  is  the  most  glorious  one  of  all.  A  race  is 
dead  in  sin,  helpless,  hating  God,  unwilling  to 
be  saved,  resisting  saving  influences,  lost,  lost 


16  TJic  Doctrines  FormuJaied 

now,  outraged  law  demanding  their  punish- 
ment. For  this  lost  race  the  sovereign  God 
sets  aside  the  law,  quickens  to  life,  creates  in 
them  love  and  faith,  makes  them  willing,  saves 
them  from  themselves  and  in  spite  of  them- 
selves, and  lifts  them  into  a  condition  of  re- 
deemed existence  eternally.  Hard !  Surely 
this  is  the  most  glorious  doctrine  of  all. 

FouRTJiLY,  .48  to  eternal  punishment.  Rea- 
son cannot  demand  that  a  universe  controlled 
by  an  all-wise,  loving  and  powerful  being  must 
contain  no  evil,  for  the  universe,  as  it  is  now, 
is  controlled  by  such  a  being,  and  still  it  has 
evil  in  it.  What  reason  must  demand  is  that 
e\\\  shall  be  reduced  to  a  minimum,  only  so 
much  being  permitted  as  is  necessary  to  secure 
the  maximum  of  happiness.  This  our  position 
of  practical  universalism  asserts. 

But  would  not  a  greater  amount  of  happi- 
ness be  secured  by  absolutely  universal  sal- 
vation? I  answer  probably  not.  (1),  God  in 
this  life  uses  the  sight  of  sin  to  deter  from 
sin.  This  creates  the  presumption  that  possi- 
bly in  the  future  life  a  part  of  the  motive  by 
which  God  will  keep  free  beings  in  ways  of 
holiness  and  so  happiness,  will  be  the  sight  of 


Bjj  the  Westminster  Assemtjtij.  17 

€vil.  (2),  The  worth,  and  so  the  joy,  of  re- 
demption will  be  derived  in  part  from  a  know- 
ledge of  the  awful  depths  from  which  one  has 
been  lifted.  This  cannot  be  known  so  clearly 
as  to  be  seen.  (3),  The  supreme  happiness  of 
a  redeemed  saint  will  consist  in  viewing  the 
full-orbed  glory  of  God;  but  without  a  mani- 
festation of  his  justice  his  full  glory  will  be 
obscured,  and  so  the  happiness  of  the  redeemed 
limited. 

Three  remarks  in  conclusion — 

First.  Calvinism  is  a  system  of  comfort. 
The  Christian  feels  within  himself  holy  im- 
])ulses  and  inclinations  rising  and  triumphing 
which  are  evidently  not  natural,  but  gracious ; 
and  he  has  a  right  to  infer  in  all  humility,  but 
confidently,  "I'm  a  chosen  one,  and  he  that 
h'ath  l)egun  a  good  work  in  me  will  perform  it 
until  the  day  of  Jesus  Christ."  Believing  this, 
he  thanks  God  and  takes  comfort. 

SecoiuJti/.  In  Eevelation  xix.  G  the  re- 
deemed hosts  look  Ijackward  from  the  end  of 
time  and  view  God's  plan,  then  wrought  out 
in  all  its  glorious  completeness,  and  seeing  the 
marvellous  wisdom  of  it,  break  out  in  the  glad 
acclaim,  ^"Alleluia,  for  the  Lord  God  omnipo- 


18    The  Westminster  Assembly's  Doctrines. 

tent  reigneth."  The  Arminian  is  compelled 
by  his  uncertain  S3'steni'  to  so  wait  in  suspense ; 
but  the  Calvinist  knows  with  perfect  certainty 
that  God's  plan  is  now  just  as  complete  and 
those  glorious  ends  just  as  certain  a.s  they  will 
be  in  the  last  day;  and  it  is  a  system  of  com- 
fort. 

Thirdly.  Let  us  watch  for  the  providence 
of  God.  The  two  ends  for  which  the  plan  was 
formed  are  God's  highest  glory  and  the  crea- 
ture's greatest  happiness.  To  secure  these 
ends  the  plan  was  arranged  in  all  its  minutest 
details.  In  the  working  out  of  this  plan,  there- 
fore, that  which  comes  to  the  child  of  God  is 
brought  because  it  is  for  his  good  and  for  God's 
glory ;  and,  though  it  may  not  be  for  the  pres- 
ent joyous,  but  grievous,  yet  he  rejoices  in  it 
because  he  knows  that  all  things  work  together 
for  his  good.  Let  us  watch  for  the  providence 
of  God,  and  so  we  who  hold  the  Calvinistic 
system  get  the  full  comfort  of  it;  for  it  is  a 
svstem  of  comfort. 


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